大方廣佛華嚴經隨疏演義鈔 25

English (machine translation) 25

Language: English

25.1

Expounded by the śramaṇa Chengguan of the Great Huayan Monastery at Mount Qingliang in the Tang

Regarding the Commentary's phrase "the remaining nine are distinct, which are the ten wisdoms in the 'Chapter on Accomplishment'" and so on, the text of the Commentary has three parts: first, a general harmonizing and integration; second, from "the first is the third" onward, specifically correlating and explaining; third, from "furthermore, the bodhisattva's faculties..." onward, explaining anew according to difficulties. In the second explanation, if one wishes to correlate them with the wisdoms below, one must know the names and order of the ten wisdoms. That text says: "O sons of the Buddha! The wisdom of the Buddhas, the World-Honoured Ones, knowing the formation, destruction, and purity of all oceans of worlds is inconceivable; the wisdom knowing the oceans of all sentient beings' karma is inconceivable." Below, it omits "is inconceivable" in all cases and adds their sequence: "3. The wisdom knowing the oceans of structures of all dharmadhātus; 4. the wisdom knowing and expounding the boundless oceans of all buddhas; 5. the wisdom entering the oceans of faculties of all desires and understandings; 6. the wisdom knowing all three times universally in a single thought; 7. the wisdom displaying the boundless oceans of vows of all Tathāgatas; 8. the wisdom manifesting the oceans of supernatural transformations of all buddhas; 9. the wisdom of turning the Dharma wheel; 10. the ocean of establishing expositions is inconceivable." The sūtra drops the word "wisdom"; however, in the Commentary it is easily known, yet because correlating the names and sequence is difficult to know, it has already been harmonized and explained, and all can be understood.

25.3

In the bodily empowerment, regarding the Commentary's phrase "it means plump, slender, and straight, and so on, hence called marks and secondary signs": the words "plump and slender" encompass both marks and secondary signs. Examining the thirty-two marks in the Mahāprajñā[pāramitā-sūtra], the ninth is that both arms are long, straight, plump, and rounded, like the trunk of an elephant king; thus plump and straight are marks. The hands connect to the arms, so as for "slender," among the thirty-two it says: "Fifth: All the fingers and toes of the World-Honoured One's hands and feet are fully rounded, slender, and long, extremely delightful." As for encompassing secondary signs: among the eighty secondary signs, the fingers and toes of the hands and feet account for twenty, taking each single digit as one sign, meaning the tips of the ten fingers are all rounded, slender, and pleasing. And as for saying "and so on," it refers to the radiant unfolding of the wondrous web, because these words make it evident. Among the thirty-two it says: "Fourth: Between the digits of the World-Honoured One's hands and feet, like a king goose, there is a web throughout, interlaced with golden color like fine brocade." This is a mark. Briefly citing these two, they are expounded in detail in the "Chapter on the Ocean of Marks of the Ten Bodies."

25.4

Regarding the Commentary's phrase "extending across the ten directions" and so on: the various kinds of all buddhas refers to extending across the ten directions. Past, present, and future are the three times. Bodhisattvas are the cause; buddhas are the fruit. The above two are both persons; the Dharma wheel is the Dharma. Being suddenly complete is deep; horizontally covering all is broad. The marks and secondary signs are the essence; producing and giving rise are functions. All being completely harmonious and integrated is called boundless mastery, meaning the horizontal is precisely the vertical, persons are precisely the Dharma, and so on.

25.5

Regarding the Commentary's phrase "first, in general, it means that when one arises, all arise" and so on: the above is the direct explanation. From "due to this wondrous..." onward, it provides the reasons. The reasons are three: first, because it generally subsumes; second, because all ultimately return to this; third, from "that is completely identical..." onward, resolving objections. The objection asks: If taking them as returning to this is like the hundred rivers returning to the ocean, why do those that are capable of returning also receive the name of "ocean"? Therefore it is now resolved: Regarding distinct functions according with capacities, it is said that they "ultimately return." In reality their essence is identical, with no different flavors whatsoever; this is merely the distinct meaning within the general, like speaking of the flavors of the hundred rivers within the ocean.

25.6

Regarding the Commentary's phrase "second, it is the dust-objects of cognition": this has two meanings. First, "dust" is subtle dust particles; because one knows their characteristics are empty, and furthermore can contain [universes], and they serve as causes for things, as in the wisdom knowing the distinctions of minute dust particles in the eighth stage. Second, it is the objects of the six sense-dusts, which are also called realms of minute dust. Master Anguo says: "The realms of the five dusts such as visible forms are objects of direct perception; the five consciousnesses intimately realize them without any mark of dust. Within the tathāgatagarbha, bodies and vessels appear suddenly, yet without marks of dust. The false imaginings of the sixth and seventh [consciousnesses], which consider there to be notions of self and phenomena, are manifested characteristics that are transformed by conceptual discrimination. Characteristics transformed by conceptual discrimination can only serve as cognitive objects and lack real function, just as when the sun emits blazing light bearing minute dust so that both appear red, it is not truly red; just as when water is clear and pure, holding light clouds so that both appear green, it is not truly green. Just as when looking at the original model, one knows the painted portrait is not real; if one understands the nature of the storehouse, one awakens to the dust realms as false. Therefore a sūtra says: 'Not without realizing tathatā / can one comprehend all formations / to be like illusory matters and so on, / seeming to exist yet not real.' Therefore the minute dust particles of the dharmadhātu are taken as samādhi." Exposition: This meaning is easily understood, and is not the central tenet of the sūtra; however, the Commentary encompasses it, and because the explanation seems clever, the subcommentary cites it.

25.7

Regarding the commentary's citation: "The Laṅkāvatāra-sūtra says: 'The tathāgatagarbha-consciousness suddenly manifests all bodies, receptacles, and various enjoyments'": the above is from the first fascicle of that sūtra; however, that passage clarifies the meaning of "sudden." This is the third [instance, where] the metaphor of the storehouse consciousness's sudden knowing serves as a metaphor for the reward body's sudden completion. The sūtra says: "Just as the storehouse consciousness suddenly discerns and knows what manifests from its own mind, as well as the realm of the body's established enjoyments." This is the metaphor. The sūtra continues: "Those primary and secondary [retributions] are also like this: they suddenly mature the realms inhabited by sentient beings, because practitioners are settled in that Akaniṣṭha heaven." Explanation: The present commentary does not take up that which is illustrated (the tenor), but only takes up the text of the vehicle of the metaphor, namely the storehouse consciousness's sudden transformation. From "Receptacles refers to vast lands" onward, it correlates the Laṅkāvatāra-sūtra with the present sūtra. The above citation of the Laṅkāvatāra doubly corroborates the third and fourth phrases: "vast lands" corresponds to the third phrase, arising from the samādhi gate of manifesting all Buddha-lands of the three times; "mansions" corresponds to the fourth phrase. Therefore, the commentary matches them with the two words "enjoyment" (saṃbhoga/upabhoga). That sūtra only says "realms of enjoyment." Enjoyment is twofold: first, the external receptacle realms produced by common karma, which are the sudden transformations of the tathāgatagarbha-consciousness. Its "mansions" are the uncommon within the common; both belong to enjoyment. The single word "receptacle" is introduced as an interpretive paraphrase in order to match the two phrases.

25.8

Regarding the commentary's "In the Buddha within the subtle dust there is furthermore another meaning": this is the interpretation in terms of contemplating the mind, explained in detail as in the "Appearance Chapter" (Tathāgatotpattisaṃbhava-parivarta).

25.9

Regarding the commentary's "Ninth, from knowing the purports of all dharmas" onward: the text of the commentary has three parts: first, a general exposition in contrast to what precedes; second, from "The Great Prajñā[-pāramitā]" onward, adducing teachings to establish [the point]; third, from "The above nine phrases" onward, a summary conclusion to this section. In the second part, it cites altogether three sūtras and one treatise. First, the Great Prajñā[-pāramitā] refers to the tenth "Section on the Purport" (Naya-parivarta), which corresponds to fascicle 578 of the sūtra. The prologue to that sūtra states: "This sūtra thoroughly investigates the essential destination of all assemblies, and ties together the principal thread of the accumulated chapters." This makes clear that it is the purport of the six-hundred-fascicle [corpus]. The Buddha was in the Paranirmitavaśavartin Heaven expounding it for eight billion great bodhisattvas. The present commentary interpretively cites two passages of the sūtra text. The first, up to "not to be wished or sought," constitutes one passage on its own. The sūtra says: "At that time, the World-Honoured One, again relying on the Tathāgata's mark of all dharmas free from prapañca, expounded for the bodhisattvas the syllable-wheel Dharma gate of the profound purport of prajñā, namely: 'All dharmas are empty, because they lack own-nature. All dharmas are without marks, because they are free from all marks. All dharmas are wishless, because there is nothing wished or sought. All dharmas are tranquil, because they are eternally quiescent. All dharmas are impermanent, because they are impermanent by nature. All dharmas are devoid of pleasure, because they are not enjoyable. All dharmas are non-self, because they are unfree. All dharmas are without purity, because they are free from the mark of purity. All dharmas are unobtainable, because when investigating their marks they cannot be obtained,'" and so forth. Explanation: The above reveals the purport of the emptiness of nature. From "However, the ultimate truth is serenely eternal; one should know that this is none other than this tathāgatagarbha" is an interpretive citation. That sūtra reveals the real principle as the purport, for if one only used what precedes, it would not be the true purport. Thus that sūtra says: "At that time, the World-Honoured One, again relying on the Tathāgata's mark of the dharma that sustains the storehouse, expounded for the bodhisattvas the supreme-storehouse Dharma gate of the profound purport of prajñā that sustains and pervades all sentient beings, namely: 'All sentient beings are the tathāgatagarbha, because the own-essence of Samantabhadra Bodhisattva is all-pervading. All sentient beings are the vajragarbha, because they are anointed by the vajragarbha. All sentient beings are the saddharmagarbha, because all turn in dependence on correct speech. All sentient beings are the wonderful-karmagarbha, because they are the basis for all activities and applications.'" Explanation: The former clarifies that existent dharmas are not existent, while the latter clarifies that nonexistent dharmas are not nonexistent. Being neither existent nor nonexistent is the purport of the Middle Way; hence the commentary concludes: "One should know that this is none other than this tathāgatagarbha," which also comprises the two kinds of garbha: empty and non-empty. Furthermore, gathering the distinct into the general, it is precisely what is contained in the samādhi of the body of the garbha.

25.10

Regarding the commentary's "The Viśeṣacintā[-brahma-paripṛcchā]-sūtra" onward: this refers to the first fascicle of that sūtra. At that time, there were five hundred monks who, hearing the exposition of the emptiness of dharmas, rose from their seats and departed, and so forth. Jālinīprabha directed Brahma Viśeṣacintā to employ an upāya for them (and so forth). The Brahmā said: "Good sons! Even if you were caused to depart for kalpas as numerous as the sands of the Ganges, you could not exit such a Dharma gate. For example, just as a foolish person, terrified of empty space, flees from space, yet wherever he arrives he is not separate from empty space; these monks are also like this: although they go far away, they do not exit the mark of emptiness, they do not exit the mark of marklessness, and they do not exit the mark of wishlessness. Furthermore, just as a person searching for empty space runs east and west, saying: 'I want to obtain space! I want to obtain space!' That person only speaks the name 'empty space' but does not obtain space; he walks within space but does not see space. These monks are also like this: wishing to seek nirvāṇa, they practice within nirvāṇa yet do not obtain nirvāṇa. Why is this? Nirvāṇa exists only as a name, just as empty space exists only as a name and cannot be grasped; nirvāṇa is likewise: it exists only as a name and cannot be obtained." At that time, hearing this sūtra, the five hundred monks did not grasp at any dharmas; their effluents exhausted and their minds liberated, their minds attained deliverance and they attained the path of the arhat. They made this statement: "World-Honoured One! If a person seeks nirvāṇa within the mark of the ultimate cessation of all dharmas, then for that person no Buddha appears in the world." Explanation: The above sūtra has two meanings. First, not departing from emptiness: using existence to discard emptiness, and failing to obtain emptiness when seeking it, is using emptiness to discard emptiness. Second, not departing from emptiness reveals that the essence of emptiness is wondrous existence; failing to obtain emptiness when seeking it reveals that emptiness is free from marks—neither existent nor empty, and neither empty nor non-empty. But those monks grasped only the first meaning, and thus became arhats, causing them to be ultimately free of seeking. Now the commentary uses both meanings together as the purport, briefly citing the initial metaphor to illuminate that the essence's pervasiveness is the true purport.

25.11

Regarding the commentary's "In the Sandhinirmocana-sūtra, there are six intentions": this refers to the sixth fascicle, "Chapter on the Deeds of the Tathāgata," where for the sake of Mañjuśrī the sixth deed is expounded, which is called both "intention" (abhiprāya) and "purport" (naya). This is what is cited now, though it only lists the names without separately explaining them. The present commentary has already briefly explained them. Within the commentary there are two parts: first, citing the sūtra to explain properly, where the meaning of the six purports can be known from the text. Second, regarding "the true meaning": from "This is precisely the storehouse body" onward, it reconciles and explains the sūtra text. As for explaining only two, this is because among the previous six, the first three are fundamental and the latter three are explanations, so that these three subsume the previous three. Now, taking "true meaning" to subsume the fourth means using the earlier to subsume the later; taking "inconceivable" to subsume the second means using the later to subsume the earlier. Because "true meaning" directly adduces the essence of the storehouse body, and "inconceivable" precisely accords with the mark of samādhi. The Daśabhūmika-śāstra explains: "The reason why Vajragarbha enters samādhi is to reveal that this Dharma is not an object of deliberation." The third and sixth refer to benefiting others; Samantabhadra's subsequent exposition of Dharma represents these two purports. Here, speaking of emerging from samādhi, it is briefly omitted.

25.12

Regarding the commentary's "Bodhisattva Asaṅga spoke of four intentions": this points to the Mahāyānasaṃgraha, whereas the second fascicle of the Samuccaya and the thirteenth fascicle of the Sūtrālaṃkāra both likewise expound four. First is the intention of equality (samatābhiprāya), as when the Buddha says: "Long ago, in that time, I was named Vipaśyin, that is, the Samyaksaṃbuddha named Superior Insight." Asabhāva explains: "Because all Buddhas are mutually similar through their provisions and the like, he said 'he was I'; it is not that the past Vipaśyin is the present Śākya." In the Laṅkāvatāra-sūtra this is explained in terms of four meanings: equality of syllables, equality of words, equality of bodies, and equality of dharmas; hence he said he was that one, though in reality he was not that one. Second is the intention regarding another time (kālāntarābhiprāya), as when it is said: "If one only recites the name of Prabhūtaratna Tathāgata, one becomes determined for anuttarasamyaksaṃbodhi; furthermore, solely by making a vow, one attains rebirth in the Land of Ultimate Bliss." Asabhāva explains: "Observing those who are indolent and unable to study the Dharma with diligence, he made this statement. This intention nurtures past roots of goodness, just as in worldly parlance it is said: 'From only one penny one obtains a thousand.'" This is explained as: at a later, separate time one obtains a thousand. One penny is the cause for a thousand pennies, mindfulness of the Buddha is the cause for bodhi, and making a vow is the cause for Sukhāvatī. Third is the intention regarding a different meaning (arthāntarābhiprāya), as when it is said: "Only if one has already served as many Buddhas as there are sands in the Ganges can one understand the meaning of the Mahāyāna Dharma." Asabhāva explains: "The intention concerns the Mahāyāna of realized characteristics, not the Mahāyāna of doctrinal characteristics; therefore he said this." Fourth is the intention regarding a person's disposition (pudgalābhiprāya): as when the Tathāgata first praises giving for a person, but later disparages it, which is according to what kind of mind this person is to develop. If a person has a stingy mind regarding wealth, in order to remove this mind, he first praises giving. If he enjoys practicing giving, yet giving is a lower good, wishing to make him yearn for other, superior practices, he therefore disparages it. Not grasping that the words seem contradictory, these are all the Buddha's distinct intentions. The other practices follow this model. Now it clarifies that Samantabhadra had also thoroughly investigated them.

25.13

Regarding the commentary's "Samantabhadra emerging from samādhi to benefit others" onward: the above explained the text; from here onward, questions and answers reveal the principle. First is a question, followed by the explanation from "The resonance between stimulus and response" onward. The explanation contains principle, metaphor, and application. In the application, "both hidden and manifest support each other" means that past goodness constitutes hidden support, because it is accomplished imperceptibly; present karma constitutes manifest support, because the events are clearly evident. Now this corresponds to the proposition of "both." There is also the hidden without the manifest, having only past goodness. There is also the manifest without the hidden, being diligent in this life while lacking past goodness. That which is neither hidden nor manifest is not a capable stimulus; if it is to become a stimulus, it is solely that which is enveloped by the universal aspect of great compassion. The above four propositions concern only the capacity (stimulus). In relation to capacity, speaking of the response also has four propositions: 1. Hidden response, causing the attained merits not to be consciously perceived. 2. Manifest response, manifesting forms to preach the Dharma, radiating light, displaying marks, and so forth. 3. Both. 4. Neither. "Neither" is not named a response. If one takes the Great Sage's mindlessness as itself the response, then having no response may also be termed a response. Correlating capacity with response thus produces nine propositions, namely: 1. Hidden capacity with manifest response; 2. Manifest capacity with hidden response; 3. Hidden capacity with hidden response; 4. Manifest capacity with manifest response—these are the four single propositions. Second, correlating single with compound produces another four propositions: 1. Hidden capacity with hidden-and-manifest response; 2. Manifest capacity with hidden-and-manifest response; 3. Hidden-and-manifest capacity with hidden response; 4. Hidden-and-manifest capacity with manifest response. Third, correlating compound with compound produces one proposition: hidden-and-manifest capacity with hidden-and-manifest response. The present case constitutes this ninth proposition. It means that past goodness is secretly prominent, while single-minded energy is clearly displayed; this is called hidden-and-manifest capacity. Entering samādhi provides hidden support, while activating function brings manifest benefit; this is hidden-and-manifest response. Now, adducing hidden-and-manifest capacity establishes the reason for previously obtaining benefit; hence it says: "When hidden and manifest mutually support each other, how could it not be possible?"

25.14

Regarding the commentary's "The mark of the body being like empty space is the dharmatākāya": the text of the commentary has two parts: first, a brief explanation of the sūtra text, and second, questions and answers that expand and illuminate it. Now, in the first part, the four bodies and lands are complete: the first half is the single dharmatā body and land, fully as explained in the commentary. The second half has two bodies and lands: the word "enjoyment" (saṃbhoga) refers to [enjoyment for] the enjoyment of others (parasaṃbhogakāya), while the word "transformation" (nirmāṇa) refers to transformation, in accordance with the sūtra's "manifesting." The body for one's own enjoyment (svasaṃbhogakāya) is implicitly contained in the first half, because the body being like empty space is the mark of self-enjoyment. Truly because the sūtra has the statement "not a land," it belongs exclusively to the dharmatā body and land.

25.15

On the commentary's "Are the dharmatā-kāya and its land distinct or non-distinct?" and following: this is the extensive explanation in questions and answers. Therein, first is the question, and second is the answer. In the answer there are three parts: first, doubly setting forth the two chapters; second, doubly explaining the two chapters; third, separately displaying the characteristics of the fivefold lands.

25.16

On the commentary's "First, based on the Buddhabhūmi[sūtraśāstra]" and following: this is the second, doubly explaining the two chapters. Now, the doctrine of the pure land is extensively clarified in the next two chapters. The "Inquiry and Clarification", "Xianshou", and "Fifth Pariṇāmanā" chapters, among others, will again extensively expound the meaning of the dharmakāya. The profound preface has already fully encompassed the entire sūtra, everywhere revealing the extremely profound import. Here, too, in this one passage, it relies on the Tathāgata's body to reveal the body of Samantabhadra. Now, within the first of the ten, the text has four parts: first, correctly establishing it based on the treatise; second, the treatise itself resolving objections; third, adducing proofs for the treatise; fourth, synthesizing and explaining the sūtra text.

25.17

On the commentary's "Although the nature is of a single flavour" and following: the second is resolving objections, which directly answers the previous question. It means that when serving as the nature of the body, it is called the dharmatā-kāya; when serving as the nature of the land, it is called the dharmatā-land. These are the true natures of the three lands and three bodies, never departing from the single flavour.

25.18

On the commentary's "The Mahāprajñāpāramitāśāstra states" and following: the third is adducing proofs for the treatise to jointly answer the previous question. It is also like the secular texts saying: "Heaven, earth, and the myriad things equally receive the primordial qi of yin and yang." "Buddha" means awakening; a person has the awakening of numinous awareness, and now when the ultimate emptiness serves as their nature, it is therefore called the buddha-nature. Inanimate things have no awareness, merely upholding their own essence, and thus obtain the name "dharma." Now when the true nature serves as their nature, it is therefore called dharmatā. Hence it concludes by saying: "The 'agent' and 'object' are provisionally stated, yet in truth there is no difference." Next, citing the Vijñaptimātratā[siddhi] is also to prove the preceding. That is, the tenth fascicle of the treatise states: "Moreover, the svabhāvakāya relies upon the dharmatā-land. Although there is no difference in the essence of this body and land, because they belong to the Buddha and to dharmas, their nature and characteristics differ. This buddha-body and land are both not subsumed under form; although one cannot speak of the magnitude of their shapes, yet in accordance with phenomenal characteristics their magnitude is boundless, like space pervading everywhere." In explanation: This text also proves the subsequent passage on being "like space"; the treatise text is easy to understand. The commentary's "dharmatā belongs to the Buddha" and following is its explanation of the treatise. However, following that commentary [on the Siddhi], it says: "'Buddha' has the meaning of characteristics, because it is that which the dharmas of merit rely upon, because it is the accumulation of myriad virtues, and because it is the self-essence of the two bodies. 'Dharma' has the meaning of nature, because it is the self-nature of merit, because it can uphold its own nature, and because it is the self-nature of all dharmas. The essence is the meaning of land, and the characteristics are the meaning of body." The intention of that master [Kuiji] is: belonging to the Buddha is the characteristics, and belonging to dharmas is the nature; speaking directly of that which is relied upon is called the land, hence he says "the essence is the meaning of land." Because that which relies is also that which is relied upon, it is the dharmatā-kāya, hence he says "the meaning of characteristics is the body." Now this commentary's intention differs slightly: it means that "Buddha" has the meaning of awakening, and hence is called "belonging to the Buddha." The land has no meaning of awakening, merely upholding its own nature, and hence is called "dharmatā." As for "the nature follows the difference of characteristics": the body and land, in terms of characteristics, have two distinctions, but following the nature they rely upon, there is no difference. Now, because the undifferentiated nature follows the differentiated characteristics, it says "the nature follows the difference of characteristics."

25.19

On the commentary's "Now stating 'like space'" and following: the fourth is synthesizing and explaining the sūtra text. As for "yet in accordance with phenomenal characteristics their magnitude is boundless": since the phenomena of the three bodies and three lands—such as the nirmāṇakāya—are boundless, when serving as their nature, how could it have bounds? Since it is like empty space, it pervades all places, both material and immaterial. The commentary concludes: "Therefore the words 'like space' metaphorically apply to both body and land." Following the sūtra text, it only says that the bodily characteristics are like space. Following the Vijñaptimātratā[siddhi], it says: "Both this body and land are likened to space." This shows that the metaphor of space encompasses the following line as well.

25.20

On the commentary's "A subsequent sūtra passage also says: 'Understanding that the Tathāgata's body is not like empty space'": this is the first fascicle of the "Fifth Pariṇāmanā", which the commentary has already cited. Below there is another line saying: "In all places, causing all sentient beings to accumulate roots of goodness so that they are completely fulfilled." The former clarifies self-benefit; this clarifies benefiting others.

25.21

On the commentary's "My land here is pure, yet you do not see it": this is the first fascicle of the Vimalakīrtinirdeśa. "Sentient beings see it burning, yet the pure land is not destroyed": this is the fifth fascicle of the Lotus Sūtra. Both are cited below. "Form is precisely tathatā, characteristics are precisely non-characteristics": this is an implicit citation of sūtras such as the Pañcaviṃśatisāhasrikā Prajñāpāramitā. Because the body and land, and phenomena and principle, interpenetrate, it concludes what precedes and introduces what follows. As for concluding what precedes: it concludes the previous three passages, establishing the three meanings above. That is, citing the Vimalakīrti establishes the third: corresponding characteristics are themselves merit, and the body and land are endowed with wondrous adornments, extending to both self-enjoyment and other-enjoyment. Second, citing the Lotus Sūtra establishes the wisdom dharmakāya and land, which also extends to nature and characteristics. As for the body manifested by wisdom: the great round mirror-like wisdom manifests the svasaṃbhogakāya; the wisdom of equality manifests the parasaṃbhogakāya; and the all-accomplishing wisdom manifests the nirmāṇakāya. Since these three bodies are interfused, the three lands are also interfused. The nirmāṇakāya is destroyed, while both self-enjoyment and other-enjoyment are completely indestructible. "My land here is peaceful and secure" is self-enjoyment; "gods and humans constantly fill it" is other-enjoyment. Third, implicitly citing the Pañcaviṃśatisāhasrikā, "form is precisely tathatā," establishes the first meaning: characteristics are precisely tathatā, and tathatā is precisely the dharmatā-land. Characteristics pervade all lands; that is, the dharmatā-kāya and the form-characteristic body rely unobstructed upon the lands, and their nature and characteristics are also unobstructed. Therefore it concludes: "They are all the mutual interpenetration of phenomena and principle." As for introducing what follows: it introduces the subsequent four propositions. In the text there are two sets of four propositions. The first four are only simple relative pairs. The expression "form-characteristics" applies to both reward and transformation [bodies], because both the self-enjoyment reward and other-enjoyment reward are form-characteristics. Second, pairing the simple with the compound forms five propositions, though it only sets forth one. Now, deducing it systematically to complete the five: the above is the first. Second, the dharmatā-kāya relies upon the form-characteristic dharmatā-land. Third, the dharmatā form-characteristic body relies upon the form-characteristic land. Fourth, the dharmatā form-characteristic body relies upon the dharmatā-land. Fifth, there is an inclusive proposition: the dharmatā form-characteristic body relies upon the dharmatā form-characteristic land; this is the body of unobstructed nature and characteristics relying upon the land of unobstructed nature and characteristics.

25.22

On the commentary's "The above still applies generally to the various Mahāyāna teachings": this concludes what precedes and introduces what follows. It introduces what belongs exclusively to the Huayan school of the One Vehicle. It concludes that what precedes does not go beyond the body and land of dharmatā and form-characteristics, and the doctrine of the four bodies and four lands. That is, the first and the fourth are solely dharmatā; the second and third are solely dharmatā and tathatā-wisdom; the fifth and sixth are endowed with the above meanings and also do not go beyond tathatā-wisdom; and the seventh and eighth only then possess the non-obstruction of phenomena and principle. Since the above eight gates do not go beyond the school of the definitive teaching of the non-obstruction of phenomena and principle, they apply generally to the various Mahāyāna teachings, which is the meaning of the One Vehicle of shared teaching. Therefore, only the following two are truly the school of the separate-teaching One Vehicle of the Huayan dharmadhātu of the non-obstruction of phenomenon with phenomenon.

25.23

On the commentary's "The ninth universally subsumes the three kinds of realms, etc.": this is like the ten bodies in the eighth bhūmi, which are precisely the three realms. That is, the sentient-being body, the land body, etc., which have already appeared in the profound preface. As for "being precisely the body like space yet manifesting the universal body, what does it not possess?": this synthesizes and explains the sūtra text. That is, the sūtra text merely says that the bodily characteristics are like space, etc.; how could it have the meaning of the ten bodies? Therefore it now explains: the words "like space" are precisely the space-body among the ten bodies. Within the eighth bhūmi the ten bodies mutually become one another; now it says "manifesting the universal body," so both tiers of ten bodies are completely present. As a subsequent sūtra passage says: "The space-body acts as the sentient-being body, acts as the land body, acts as the karmic-retribution body, acts as the śrāvaka body, acts as the pratyekabuddha body, acts as the bodhisattva body, acts as the Tathāgata body." This is the space-body manifesting the remaining nine bodies. On that Tathāgata body, since it is already endowed with the bodhi-body, vow-body, transformation-body, Dharma-body, wisdom-body, etc., there are then a hundred bodies and a thousand bodies, each single type of body again individually subsuming many; hence it says "manifesting the universal body, etc., all of them." Furthermore, the words "like space" contain the dharmakāya and jñānakāya, which are like the true body. Manifesting from the true itself, what would it not possess?

25.24

On the commentary's "The ten lands distinguish provisional and real" and following: this is to differentiate shallow and deep. Because they distinguish provisional and real, the previous eight are not real. If they did not subsume the provisional, they would also not be true and real. It is like saying that sea water is distinct from the hundred rivers; yet if it did not subsume the hundred rivers, it would not be sea water. Arranged according to meaning, there are ten differences; speaking from the grasp of their inner intent, each and every one interfuses and subsumes the others.

25.25

On the commentary's "It was said above that the lands are fivefold" and following: the third is separately displaying the characteristics of the lands. That is, because the previous three have distinctions of separation and combination regarding tathatā and wisdom, they are divided into three bodies; the land they rely upon is solely the one dharmatā. The rest may be inferred accordingly.

25.26

On the commentary's "Layer upon layer, all are all-pervading" and following: this resolves an objection. The objection asks: "If it is as stated above, then there is no place where Samantabhadra is absent. Why do we not see him now?" The explanation has three meanings: First, in terms of capacity, not seeing is the fault of the blind. Second, not seeing is seeing; it is seeing the space-body. That is, because empty space cannot be seen, if one does not see, that is truly seeing empty space. Third, "because it also pervades the places that are not seen": because if it could be seen, it would not be all-pervading. Why? Because both the visible and the invisible are the body of Samantabhadra. If one required the visible alone to constitute his body, then the body of Samantabhadra would not encompass the myriad existing things. Tathatā and wisdom cannot be seen; are they not the wisdom-body? Thus we clearly know that it is precisely due to there being places that are not seen that one realizes his body is all-pervading. Who can see this third body? Only the wisdom-eye can see it; it is not what is seen by the fleshy eye. Because the wisdom-eye has neither seeing nor non-seeing, it sees.

25.27

On the commentary's "First, arising from the practice of dharmas; its meaning extends to both contributory and revealing [causes]": now, following the Nirvāṇa [Sūtra], the contributory cause (pratyaya-hetu) is paired with the direct cause, and the revealing cause (vyañjaka-hetu) is paired with the generative cause. Yet the contributory is also named the revealing; for instance, yeast and warmth are the contributory cause of curds, which is this commentator's meaning. "Extends to contributory and revealing": contributory is the contributory cause, and revealing is the revealing cause, which can reveal the curd within the milk, causing it to become curd. Now they are opened into distinctions, so the meaning differs slightly. Therefore "revealing" means illuminating and revealing, and does not extend to generating; "contributory" means the myriad conditions, whose meaning extends to both generating and revealing. Here it follows the distinct meaning. Furthermore, in contrast to the direct cause, which is tathatā, it says "extends to contributory and revealing." Since tathatā cannot be generated, it is only called revealing. When the verse says "born/produced," it means emerging from the two obscurations, hence it is called "emerging and being born," not generating tathatā. The words "dharmas of all buddhas" extend to teaching, principle, practice, and fruit, and extend to the two causes, with meanings as expounded above.

25.28

On the commentary's "Tathatā is precisely the non-empty": this statement of "non-empty" naturally has two meanings: First, the empty is what is called saṃsāra; the non-empty is what is called the great nirvāṇa. Second, in contrast to the empty womb/storehouse below, it is the non-empty womb/storehouse, because within wondrous being it contains the nature's virtues.

25.29

On the commentary's "Equality and womb/storehouse extend to both of these meanings": "womb/storehouse" extends to tathatā, which is the non-empty tathāgatagarbha; "womb/storehouse" extends to empty space, which is the empty tathāgatagarbha. "Equality" extends to both: first, the essence and nature of tathatā are equal; second, the signlessness of empty space is equal. These two being non-dual is true equality, because awakening to the emptiness of dharmatā is precisely tathatā. When the sūtra says "You have already purified and adorned this dharmakāya": in relation to the tathatā above, it is precisely that the dharmakāya emerging from obscuration is called pure. "The flower of cause and practices being fulfilled" is "already adorned"; because it is simple, it is not explained.

25.30

On the commentary's "In minute places there are many sentient beings": this is the "Transcending the World" chapter. In the fifty-fifth fascicle, regarding the second mind among the ten diamond-like Mahāyāna minds of vow, it says: "The bodhisattva-mahāsattva again reflects: 'In the space of a single tip of a hair there are measureless and boundless sentient beings, to say nothing of the entire dharmadhātu; I shall liberate all of them completely through unexcelled nirvāṇa.' This is the second diamond-like Mahāyāna mind of vow." Now saying that there is not a single fine dust mote in the dharmadhātu that is not entered has the same general purport as the space of a single tip of a hair.

25.31

Regarding the Commentary's statement, "The second has three verses explaining the fruit of expounding the Dharma": this has two senses. First, expounding the Dharma is itself the fruit; set in contrast with the prior explanation of the cause, it is termed explaining the fruit. Second, fitting faculties to bring joy is the fruit of expounding the Dharma. Here, both senses are present: possessing merit, radiance, vast and superior power, and so forth, is the cause of expounding the Dharma; being able to expound everywhere is the fruit of expounding. This is the first sense. Second, because through the aforementioned omnipresent exposition of the superior Dharma one is able to deliver sentient beings, this is the latter meaning, for it accords with [their] faculties.

25.32

Regarding the Commentary's statement, "First, the power of being able to expound is superior, because it is endowed with two adornments": this refers to the cause of expounding. Merit is the adornment of blessedness, and radiance is called the adornment of wisdom. This uses the words in the first half [of the verse], "superiority of power," to explain this "unrivalled"; the explanations below are easy to understand.

25.33

Regarding the Commentary's statement, "Furthermore, the previous questions comprehensively cover all assemblies," and so forth: this has two senses in asking about only three [matters]. First, because the essential subsumes the extensive. Second, because of clarifying that general and specific are different: the general is the extensive inquiry, while the specific is why there are only three.

25.34

Chapter 4: The Formation of the Worlds

25.35

Regarding the Commentary's statement, "First, the reason for its appearance": the text of the Commentary has two parts. First, it clarifies the appearance of the section: set against the preceding two chapters, it serves as the occasion for expounding, engendering the following three chapters as what is primarily expounded. Second, from "generally clarifying the characteristics of the fruit" downward, it specifically clarifies the appearance of the chapter. This sentence stands in contrast with the Lotus Treasury [world system] below as specific: because that specifically clarifies what was adorned and purified by our Original Teacher, this chapter is indicated as generally clarifying the characteristics of the fruit of all buddhas. This is the view of the ancient worthies. The subsequent sentence points to previously answering the question on establishment; since the two questions differ, the two chapters answer them separately, the latter chapter answering by itself the question on the ocean of worlds. This is the meaning of the Commentary. However, although the questions answered differ, general and specific do not conflict; hence both meanings are preserved.

25.36

Regarding the Commentary's statement, "Second, explaining the title": the text of the Commentary has four parts: first, explaining "world"; second, explaining "formation"; third, matching the six compound analyses; fourth, matching the Sanskrit text. Now, the first has two explanations: first, explaining "world" (shì) by destruction; second, explaining "world" (shì) by concealment. If one only adopted the former interpretation, it would make the Lotus Treasury realm something destructible. Now, providing this [second] interpretation makes the Lotus Treasury realm arise from the unconditioned, identical with the true ultimate and indestructible. From "Therefore, eliciting the Sahā [world]" downward, both senses are shown not to depart from the meaning of concealment. In the Commentary, from "formation" downward, it explains the word "formation." The conditions that are able to form encompass both cause and fruit. The causal conditions for origination are the essential nature of the cause; because matters such as abiding and dwelling are all the fruit, it comprehensively possesses ten gates in which worlds are established.

25.37

In the Commentary, from "joint designation of the active and the passive" downward, it matches the six compound analyses.

25.38

In the Commentary, from "According to the Sanskrit text" downward, it matches the Sanskrit text. The Commentary matches a single word, "ocean" (samudra). If given fully in Sanskrit, it would be: loka-dhātu (world), samudra (ocean), … (expounding), … (contemplation, also rendered illumination), … (ten directions), … (collection), nāma (named), parivarta (chapter). If arranged according to [Chinese] word order, it would say in full: "Chapter Named the Collection of the Exposition of the Contemplation of the Oceans of Worlds in the Ten Directions." The translators of the present sūtra were excessively abbreviated. While other words could be omitted, the word "ocean" is crucial, which is why the Commentary takes it up to match. Its intention is: the fruit of buddhahood appears below, where the word "ocean" is absent below. The reason is that the adornment of the ocean of realms is cultivated and aroused by buddhas, whereas speaking simply of "worlds" is because they are formed by the karma of sentient beings and have existed from beginningless time; thus it only says "worlds." Although providing a rationale on behalf of the translators, in truth the word "ocean" is crucial.

25.39

Regarding the Commentary's statement, "Third, the central theme and orientation": first is the central theme, and next is the orientation. Within orientation there are six points: first, a general explanation. Second, from "First, to cause all bodhisattvas" downward, specific elucidations. Within the specific elucidations there are six intentions in total: only the first has the word "first"; the rest omit numerical sequence, being differentiated merely by the word "in order to" (gù). Third, from "also for the sake of" downward, it concludes the reason for its appearance. Fourth, from "Hence the verse below says" downward, it cites scriptural passages to corroborate, jointly establishing both the reason for its appearance and the central theme and orientation. Fifth, from "If they do not hear" downward, it establishes it by reductio. Sixth, from "Therefore Samantabhadra" downward, it cites Samantabhadra's concluding verses from the sūtra text to complete it.

25.40

Regarding the Commentary's statement, "Furthermore, this chapter clarifies the conditions for forming realms," and so forth: the previous explanation addressed the former of the two meanings regarding the reason for appearance; this explanation addresses the latter meaning. The conditions for forming realms in this chapter encompass both fruit and cause, whereas the subsequent chapter is exclusively the fruit.

25.41

In the Commentary, from "only contemplates ten" downward, it resolves an objection. The objection says: "The questions number forty; why only contemplate ten?" Therefore, the reply intends to say: the ten oceans are the general, and they already contain the remaining thirty specific questions. The statement "within the ocean of buddhas are included the body, and so forth" means that a buddha necessarily has the six sense faculties and the three modes of karma as essence and characteristics; the prominent ten necessarily have their virtuous functions fully complete. That is to say, because of the buddha grounds and so forth, they comprise twenty; and the ocean of great vows already subsumes the ten [stages of] setting out in the causal stage and so forth. Thus, the forty are entirely accounted for.

25.42

Regarding the Commentary's statement, "The contemplation contemplates the oceans, while the praise praises the wisdom": below, it explains an objection, namely the objection concerning conflict between mind and mouth. This objection arises because of what precedes. In it there are four parts: first, the question; second, from "wisdom and the ocean" downward, the reply; third, from "If so" downward, a re-objection, namely the objection that praise and exposition differ, an objection that arises with an eye to the subsequent expounded portion; fourth, from "wisdom detached from the object of the ocean" downward, the clarifying reply. In the reply there are two parts: first, in terms of doctrinal characteristics, meaning that the different characteristics of wisdom are due to the objects known. Second, from "Moreover, it expresses" downward, in terms of realized characteristics, because the ocean is what is realized.

25.43

In the Commentary, from "The ten wisdoms looking toward the oceans" downward, it directly explains the sūtra text. In it there are two parts: first, general; second, specific. In the general, the names of the ten oceans comprise five sets in total, as already presented in the previous chapter. Now, contrasting three texts, together with this one, there are four. The four words "looking toward the oceans" refer to what was previously contemplated. The words "and the questions" refer to the sixth fascicle. Here there are only three. Below, in contrasting the two specific explanations, it additionally contrasts with the bestowed wisdoms, which belong to the mental empowerment of the previous chapter.

25.44

In the Commentary, from "Namely, in the first" downward, it explains specifically. Interlocking them like chain links so that no meaning is omitted, we should now fully lay them out: the ten oceans in the questions, the ten wisdoms in the bestowed wisdoms, the ten oceans in the contemplated oceans, and the ten wisdoms in the praised wisdoms.
1. Ocean of worlds; 1. Wisdom of the power to enter the nature of all-knowledge; 1. Ocean of all worlds; 1. Wisdom knowing the formation and destruction of all oceans of worlds.
2. Ocean of sentient beings; 2. Wisdom entering the boundless measure of the dharmadhātu; 2. Ocean of all sentient beings; 2. Wisdom knowing the ocean of karma of all sentient beings.
3. Ocean of the establishment of the dharmadhātu; 3. Wisdom accomplishing all buddha realms; 3. Ocean of all buddhas; 3. Wisdom knowing the ocean of the establishment of all dharmadhātus.
4. Ocean of all buddhas; 4. Wisdom knowing the formation and destruction of all oceans of worlds; 4. Ocean of all dharmadhātus; 4. Wisdom expounding the ocean of all boundless buddhas.
5. Ocean of the pāramitās of buddhas; 5. Wisdom knowing the vastness of all realms of sentient beings; 5. Ocean of the karma of all sentient beings; 5. Wisdom entering the ocean of faculties, desires, and inclinations of all [sentient beings].
6. Ocean of the liberations of buddhas; 6. Wisdom abiding in all indistinct samādhis of the profound liberation of all buddhas; 6. Ocean of faculties and desires of all sentient beings; 6. Wisdom universally knowing all three times in a single thought-moment.
7. Ocean of the transformations of buddhas; 7. Wisdom entering the ocean of all faculties of bodhisattvas; 7. Ocean of the wheel of the Dharma of all buddhas; 7. Wisdom displaying the ocean of immeasurable vows of all Tathāgatas.
8. Ocean of the expositions of buddhas; 8. Wisdom of eloquence in turning the wheel of the Dharma knowing the ocean of languages of all sentient beings; 8. Ocean of all three times; 8. Wisdom manifesting the ocean of divine transformations of all buddhas.
9. Ocean of the names of buddhas; 9. Wisdom whose body universally enters all oceans of worlds in the dharmadhātu; 9. Ocean of the power of vows of all Tathāgatas; 9. Wisdom of turning the wheel of the Dharma.
10. Ocean of the lifespans of buddhas; 10. Wisdom attaining all buddha voices; 10. Ocean of the divine transformations of all Tathāgatas; 10. Wisdom of establishing the ocean of expositions.
The ten dharmas among the purposes are also the ten oceans, as already correlated above. Because the text lacks the word "ocean," they are omitted here. Now, correlating and matching the four texts, it is divided into four:
First, in terms of distinguishing the sequence by contrasting the praised wisdoms with the contemplated oceans: the first wisdom contemplates the first ocean; the second wisdom contemplates the second and fifth oceans; the third contemplates the fourth; the fourth contemplates the third; the fifth contemplates the sixth; the sixth contemplates the eighth; the seventh contemplates the ninth; the eighth contemplates the tenth; the ninth and tenth both contemplate the seventh. One need only look at the previously listed sequence to know this. What is correlated in the Commentary is precisely this pairing.
Second, if one takes the sequence of the praised wisdoms contrasted with the bestowed wisdoms: the first praised is the fourth of the bestowed wisdoms, the formation and destruction of worlds; the second is the fifth, the wisdom of the ocean of karma; the third is the second, entering the immeasurability of the dharmadhātu; the fourth is the third; the fifth is the seventh; the sixth is the sixth; the seventh is the ninth; the eighth is the sixth; the ninth is the eighth; the tenth is its tenth. Because that text has a general sentence, its sixth contains this sixth and eighth.
Third, if one contrasts the praised wisdoms with the ten oceans of the questions, it largely agrees with the first correlation against the contemplated oceans. To state it fully: the first four correspond in order to the four oceans; the fifth spans the latter five; the sixth is its sixth; the seventh is its ninth and tenth; the eighth is the seventh; this ninth and tenth are both its eighth.
Fourth, if one contrasts the ten kinds of contemplated oceans with the ten oceans of the questions: this first contemplated is the first of the questions; the second is its second; the third is its fourth; the fourth is its third; the fifth is also its second; the sixth spans the latter five and can also be the second; the seventh is its eighth; the eighth is its sixth; the ninth is its ninth and tenth; this tenth ocean is its seventh ocean. Furthermore, one should contrast the contemplated oceans with the ten oceans of the questions, as was correlated in the previous questions. One should further contrast the bestowed wisdoms with the ten oceans of the questions, as was already correlated above under bestowed wisdoms. If one further contrasts the ten oceans with the ten dharmas among the purposes of empowerment, this was already clarified under the purposes in the previous chapter. Hence, we now merely set forth four approaches. The remaining meanings are fully matched in the Commentary; investigating them closely makes them easy to understand.

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大方廣佛華嚴經隨疏演義鈔 — Classical Chinese